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  <h1 class="h11">47 三花聚顶和五气朝元</h1>
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<div class="articleContent" id="articleContent"> <p>道家所谓“<span class="qiangdiao1">炼精化气</span>”的气是什么东西？中国医学所谓的“<span class="qiangdiao1">气血</span>”的气和“<span class="qiangdiao1">中风</span>”的风，是否都同道家所讲的这个“<span class="qiangdiao1">气</span>”字一样？这些都是很重要的问题。汉代以后的中国医学，大都把气流的风和人体呼吸的气混而为一，这也是有问题的。不过这些问题都是个别的专论，现在从本题范围会讨论它，一时也讲不完。前文曾经提到，暂且借用现代科学术语的“<span class="qiangdiao1">生命能</span>”，作为解释气的概念。换言之，也就是要学习静坐和修证健康长寿术的人们，不要把人体口鼻呼吸的气，以及大气中的空气，就当作道家或密宗所谓的气。否则，统统落在生理的感受范围，错把神经和肌肉的反应当作是“<span class="qiangdiao1">真气</span>”的流行，那是一个严重的误解。</p><p>退而言之，如果只把肺部的呼吸和生理反应的作用，当作炼气的成果，那么综罗道家、密宗、瑜伽术等的各种大同小异的炼气方法，至少有几十种甚至一百种之多。虽然无可否认的，人体生理上的口鼻呼吸，以及部份其他器官和皮肤呼吸的作用，是修炼的基本动作和工具，但不能误认为这就是静坐养生或道家丹法的真谛。</p><p>照道家养生的修炼方法，真正达到“<span class="qiangdiao1">炼精化气</span>”的程度，那是什么景象呢？这便须要留意道家所流行的两句术语，所谓“<span class="qiangdiao1">三花聚顶</span>”“<span class="qiangdiao1">五气朝元</span>”。“<span class="qiangdiao1">三花</span>”与“<span class="qiangdiao1">五气</span>”，都是比喻的代名词。三花即是“<span class="qiangdiao1">精</span>”“<span class="qiangdiao1">气</span>”“<span class="qiangdiao1">神</span>”。“<span class="qiangdiao1">五气</span>”，便是心、肝、脾、肺、肾或另用五行的代号，即是金、木、水、火、土等；至于印度的瑜伽术中，却以上行气、下行气、中行气、左行气、右行气等叫做五气。名词不同，实际上都是共通的。聚顶的顶，当然是指头顶的“<span class="qiangdiao1">百会穴</span>”，也就是道家所谓的“<span class="qiangdiao1">泥垣宫</span>”，密宗所谓的“<span class="qiangdiao1">顶轮</span>”和“<span class="qiangdiao1">梵穴轮</span>”的连带关系。不过朝元的“<span class="qiangdiao1">元</span>”，却有不同的说法：有些根据医学经脉穴道的观念，便说这个“<span class="qiangdiao1">元</span>”是指“<span class="qiangdiao1">关元穴</span>”的部位，也就是一般所谓的“<span class="qiangdiao1">下丹田</span>”，有些人却认为这个“<span class="qiangdiao1">元</span>”是指“<span class="qiangdiao1">会陰穴</span>”，也就是密宗和瑜伽术所谓的“<span class="qiangdiao1">海底</span>”。谁是谁非，从来就无确证，除非真是修炼到家的神仙肯出来当场指证，或许可息此一争端。不过，从学理和中国文字学的诠解，以及经验的求证。我们认为这个“<span class="qiangdiao1">元</span>”字与本源的源字通用。换言之，所谓“<span class="qiangdiao1">元</span>”，便是指原来的本位现象而已，所谓“<span class="qiangdiao1">五气朝元</span>”，也就是说人体内部的腑脏之气，各归原来的本位，充满、和谐、均衡而没有窒塞。我们简略地从学理上解释过这两句话的意义以后，再从实证的现象来作说明。</p><p>“<span class="qiangdiao1">三花聚顶</span>”的景象：静坐到达精化为气的阶段。奇经八脉的通畅情况，犹如以往所说，已一步步获得了实证。从此渐渐到达忘去身体的感觉，周身如婴儿似的柔和轻软，非常安适妥贴，若存若亡。此时，唯一还有感觉的便是头脑的反应。再渐渐的静定下去，眼前的目光便有返照的现象。到此忽然会进入几同完全忘我的境界，只有头顶“<span class="qiangdiao1">泥垣宫</span>”“<span class="qiangdiao1">百会穴</span>”部分，感觉如天窗的开启，如陽光的透射，豁然开朗而呈现无比的清凉之感。犹如乘虚而下的一股清虚之气，下降而遍洒及于全身。道家丹经所谓的“<span class="qiangdiao1">醍醐灌顶</span>”，便是形容这种境界。不过，到此程度，最怕的是学理不明，观念不清，内心如果存有丝毫的幻想，或潜意识中存有强烈的宗教意识，可能便会心神出窍；如果再配合其他的幻觉；便有许多类似神秘性的景象出现了。对此种种境象，必须要一一扫除，不落筌蹄才为究竟。</p><p>“<span class="qiangdiao1">五气朝元</span>”的景象：由于以上所讲“<span class="qiangdiao1">三花聚顶</span>”景象的呈现，或者在同一时间，或在稍息之后，忽然感觉呼吸之气自然地完全停止，周身绵软，不藉后天的呼吸而温暖怡适，平时所谓的内呼吸（丹田的呼吸这时也自然的停止了。只是过了很长的一段时间，偶然的需要极其轻微的呼吸一次。此时有如在风和日丽的景象中，微风不动，水波不兴，身心内外，天地人物，无一而非安于“<span class="qiangdiao1">中和</span>”的本位，更不知道有我身的存在或无我身的存在，这些平时的感觉和思想，统统都自然地去得无影无踪了。</p><p>静坐或修道的实际工夫，如果真能做到如上所讲“<span class="qiangdiao1">三花聚顶</span>”“<span class="qiangdiao1">五气朝元</span>”的情况。那么，炼精化气的基础工作，可以说是告一段落。不过，这种基础，可不能偶一而止的，必须要“<span class="qiangdiao1">持盈保泰</span>”，恒常如此，而且可以自由作主的要如此便如此才算数。倘使在静坐的过程中，偶然有过一次类似经验、瞎猫撞到死老鼠、一见永不再见，那就不足为是。但从此要进到“<span class="qiangdiao1">炼气化神</span>”的境界，就必须和“<span class="qiangdiao1">道</span>”的观念结合，并非只属于静坐工夫的范围了。</p> </div>
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